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Shiatsu Learner Guide

Massage Schools of Queensland – Shiatsu

Version Control: V/ShI Notes 0317 Z:\RTO\Course Information\New resources 2016\Shiatsu\Shiatsu Theory Notes 0317.doc

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UNIT DESCRIPTION:

Pass marks in this framework contribute to a ‘Competent’ in the following units: Certificate IV in Massage Therapy HLTMSG001, HLTMSG004

Diploma of Remedial Massage HLTMSG001, HLTMSG004 If you do not achieve a pass mark, you will be required to re-sit the questions you did not pass.

METHOD OF DELIVERY: Each session is of 3 hours duration and is a combination of theory and practical hands on work. Hand out notes and session review sheets are provided and students are advised that some note taking is recommended. Two way sharing of information and experience is encouraged in all classes.

RESOURCES REQUIRED: Students are required to bring their own stationary and dress casually to prevent damage to good clothes. Students are also required to bring a towel to each class. You may also like to bring a pillow for comfort. All other required resources to facilitate learning will be supplied by MSQ.

METHODS OF ASSESSMENT Assessment of this unit will be conducted in three parts.

1. Written Assessment: The written assessment will be conducted in session 10 and contains short answer questions and diagrams. 2. Practical Assessment: The practical assessment will be conducted in session 10 and will assess techniques and skills through performance of the learned routine. 3. Performance of clinic hours: Students are required to complete 10 hours in the student clinic after successfully completing the written and practical assessment of the unit in session 10. The clinical hours will be supervised and assessed and form part of the overall assessment of competency for the unit.

All units being assessed are competency based and your assessment will be defined as:

C – competent or NYC – not yet competent



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SESSION PLAN: Session 1. Definition and History of Shiatsu and Traditional East Asian Medicine. Practical

Session 2. Different styles of Shiatsu. Definitions of Ki, Meridians, Tsubos and Cun. Points of caution and contraindications.

Practical

Session 3. T.E.A.M. Philosophies. Key principles for applying Shiatsu pressure. Practical

Session 4. Aims of Shiatsu. Benefits of learning Shiatsu. The essentials of competent Shiatsu. Practical

Session 5. Shiatsu methods of assessment and treatment. Practical Session 6. Physiological effects of Shiatsu. Comparison of Eastern and Western styles of exercise. Practical

Session 7. Origins and functions of Ki/Qi. Constitutions. Practical

Session 8. Deficiency and excess. Kyo and Jitsu. Tonification and Sedation. Practical

Session 9. Revision of lessons 1-8 and practical routine. Session 10. Written and Practical Assessment.

Recommended reading and references: Denmei, S. 1990, Introduction to Meridian Therapy, Eastland Press Inc, Washington Ellis, et al. 1991, Fundamentals of Chinese Acupuncture,Paradigm Publications, Massachusetts Masunaga, S. 1977, Zen Shiatsu: How to harmonise Yin and Yang for better health, Japan Publications Inc, Tokyo Masunaga, S. 1987, Meridian Exercises: The Oriental Way to Health and Vitality, Japan Publications Inc, Tokyo Namikoshi, T. 1969, Shiatsu:Japanese finger pressure therapy, Japan Publications Inc,Tokyo Namikoshi, T. 1981, The Complete Book of Shiatsu Therapy, Japan Publications Inc, Tokyo Ni, M. 1995, The Yellow Emperor’s Classic of Medicine, Shambala Publications, Massachusetts Ohashi, W. 1976, Do it yourself Shiatsu, Penguin Books Inc, New York



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Skya, et al. 2001, The Art of Palpatory Diagnosis in Oriental Medicine, Churchill Livingston, London



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Session 1: Unit outline What is Shiatsu? History of Shiatsu. Crawling. Practical Unit Outline. The focus of this module is on the practical aspects of Zen Shiatsu as formulated by the late, great Sensei Shizuto Masunaga, with required reading and homework each night. Without the completion of this nightly homework you will find the written assessment that much more difficult to complete. At the end of this module you will have a solid foundation in the history and development of Shiatsu, how to mobilize your joints, stretch the 12 main meridians via the Makko-Ho, and perform a whole body Shiatsu. What is Shiatsu? Firstly Shiatsu is understood as a form of massage originating in Japan. Its name Shiatsu is most commonly translated as "finger pressure". However as a form of massage it is often delivered by many different parts of the body and not limited to only use of the fingers. Practitioners use a vast repertoire of techniques, which may incorporate using knees, elbows, feet, palms, knuckles and thumbs in order to deliver an appropriate treatment. Shiatsu as a form of massage can appear very different from other popular forms of massage like Swedish, Aromatherapy and Sports. These differences are observed in not only the delivery of the different massages but also the difference in the underlying principles or philosophies being applied during the massages. Shiatsu differs from many styles of massage in its application in four main ways. 1. The client may remain clothed or covered with a towel. 2. No oil is used. 3. Treatment is traditionally performed on a mat on the floor, or on a very low table. 4. Works on an energetic system of the body rather than the musculoskeletal system. The essence of Shiatsu is one of communication through touch and this cannot be achieved by technical skill alone. Practitioners of Shiatsu must develop intuition, sensitivity of touch, empathy and an understanding of the body, mind, and spirit connection, which lies at the heart of all forms of Traditional East Asian Medicine. These principles for some are readily absorbed into their consciousness but still take decades of practice to attain mastery. The basic techniques of Shiatsu are observed as rhythmical or static applications of pressure applied to points, areas, or energy pathways on the client. As stated previously this pressure can be applied using many different parts of the body and not just the fingers. It must be understood that Shiatsu as a therapy has been influenced by both Asian and Western medical models, however the history of Traditional East Asian Medicine predates modem Western medicine and it is more a case that the origins of Shiatsu have been attributed to the Asian model and only recently been partly examined and verified from a Western perspective. In order to understand the resulting form of massage that is called Shiatsu today we must first look at the real roots or origins of Shiatsu.



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HISTORY OF SHIATSU MASSAGE. Since touch is the most instinctive form of healing, we may suppose that the points and meridians of acupuncture therapy were rubbed and pressed long before they were stimulated with the stone needles found at Neolithic sites in China. There have been carvings on bone and turtle shells depicting figures touching other figures that are also dated from the same era ( the Shang Dynasty ), some more than 6,000 years old. Massage in the form of rubbing and pressing the points or meridians, retained tremendous popularity. Wherever the theory of Qi / Ki or vital energy went, there went this type of massage. Similar versions exist in Tibet, the Philippines, Indonesia, Thailand, and Southern India. Japan had a close relationship with China and took many of the ancient Chinese forms of acupuncture, moxibustion and massage with the least distortion of tradition. As the Japanese applied their mastery of fine detail to the outpouring of creativity from ancient China, they began to evolve their own traditional medicine and arts. A kind of pressure massage of the abdomen evolved called Ampuku. Ampuku was also used as an ancient form of abdominal massage used in pregnancy and childbirth. Ampuku practitioners would spend up to 12 years of training to learn to diagnose and treat disease exclusively via the hara. At the time Chinese medicine was introduced into Japan, massage was well known in the medical field and considered the safest and easiest way to treat the human body. Its roots can be traced back to around 530 B.C. China, where it involved self-massage, self applied pressure point therapy, and exercises where health and sensory control was developed. By the 10th century A.D. Japan had developed a system of massage known as Anma. This involved vibrational palm healing and pressure point therapy. In the Edo era, 1602 - 1868, doctors were required to study Anma in order to understand and become familiar with the human body and its functioning in terms of meridians and points. This training allowed them to accurately diagnose and administer herbs, as well as locate tsubos for massage and acupuncture. Meanwhile, Western customs, including medicine, had been gaining popularity. Aizawa Seishisai, a Confucian scholar writing in 1825, commented on “the weakness of some for novel gadgets and rare medicines“ which led many of his countrymen “to admire foreign ways“. Gradually, Western techniques of manipulation and terminology, were added to the massage practitioner’s repertoire. Points began to be known by their Western anatomical locations alone, and the concept of interconnecting meridians ceased to be emphasised. Western medicine’s popularity grew to such an extent that in 1895, in the Meiji era the Medical Practitioners Law was passed and acupuncture, moxibustion, and anma were no longer recognised as medical therapies. These practices were given folk remedy status. Another facet that saw the decline of traditional theories in massage was the fact that large numbers of Anma practitioners were blind. Unfortunately, because the means were not available to the blind to receive much education, their medical knowledge was not up to the level of the doctors and herbalists at the time. Thus, the Anma practitioners fell behind in their knowledge, and this therapy became associated with relaxation rather than treatment of specific conditions.



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It wasn't until the early part of the twentieth century that Shiatsu itself was developed. The originator was Tamai Tempaku, who published a book called Shiatsu Ho ( finger pressure method ) in 1919. His book combined Anma, Ampuku, and Do-In ( therapeutic exercises, like Qigong and Tai Chi ), with Western anatomy and physiology. In the Taisho Period 1911-1925, Shiatsu was defined for the first time under the Shiatsu Law. It was also in 1925 that the Shiatsu Therapists Association was formed by the more serious paramedical practitioner’s. Tokujiro Namikoshi discovered his system of Shiatsu through trial and error, as a growing boy on Hokkaido, a northern Japanese island his family moved to when he was very young (1905). Due to the climate's extremes his mother developed arthritis in her knee , which developed into rheumatoid arthritis of many of her joints. The children took turns helping their mother as there was no doctor available. Tokujiro's hands "felt best" to his mother, and he slowly discovered his treatments were more effective if he increased his ratio of pressing to rubbing techniques. Eventually her body healed itself. Later Tokujiro was to realize that by pressing on the muscles on either side of the middle region of her spine, he was stimulating the adrenal glands to produce cortisol, the cure for rheumatism! Tokujiro opened the Shiatsu Institute of Therapy on Hokkaido, in 1925, after completing his studies of Anma and Western massage. He left the school in Hokkaido under the supervision of some of his students in 1933 and went to Tokyo to form a Shiatsu school there. It took several years and the co-operation of others, but by 1940 he opened the Japan Shiatsu Institute in Tokyo. Two years after Shiatsu was legally approved as part of Anma, in 1957, the school was legally licensed by the Minister of Health and Welfare, under the new name, the Japan Shiatsu School. His school was, and remains ( 1996 ), the only one to receive an official license to teach Shiatsu and as a result the Namikoshi system is the most widely studied in Japan. Tokujiro's son Toru spent seven years teaching Shiatsu in Europe and the US, contributing greatly to its worldwide expansion. The Namikoshi style of Shiatsu involves a very thorough whole body treatment, but perhaps due to Tokujiro's focus on getting Shiatsu legally recognized in Japan by appealing to Western medical theories, he does not incorporate meridian theory into his style. His style requires a thorough knowledge of the musculo-skeletal structure of the body, and the nervous system, emphasizing neuro-muscular points. Namikoshi therapists characterise points by their anatomical locations rather than the meridian system and favour a Western scientific approach to treatment over classical theory. 1925 was also the year Shizuto Masunaga was born. Shizuto Masunaga qualified in Shiatsu therapy at the Namikoshi school and taught there for ten years. He began to blend his three areas of interest, psychology, orthodox Shiatsu practise, and historical research into its roots, as well as combining modern Western understanding of physiology. Thus, he brought Shiatsu back to its Eastern roots, emphasizing meridians and the Five Element theory. He was a student of Western psychology and Chinese medicine, very interested in the spiritual, psychological and emotional aspects of individuals. This led to his creation of Zen Shiatsu reflecting the simple and direct approach to Spirituality exhibited by Japanese Buddhist monks. Zen Shiatsu introduced a diagnostic system known as Kyo / Jitsu, which explains energy imbalances in meridians, according to deficiencies (Kyo) and excesses (Jitsu).



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It also introduces the Makko - Ho exercises, which are specially designed exercises to help individual’s correct imbalances in the flow of Ki energy through their own meridian systems. Masunaga opened the Iokai Shiatsu Centre in Tokyo. He was also a member of the Japanese Psychology Association, the Japan Oriental Medicine Association, and the chairman of the Iokai Association for Shiatsu Therapy. Masunaga also developed his own unique form of abdominal and back diagnosis known as Hara diagnosis, and he extended the traditional acupuncture meridians to include some supplementary meridians, ( Masunaga extrapolated that the arm meridians could be found on the legs and vice versa ). Masunaga introduced the use of elbows, knees, etc to deliver Shiatsu. After his death, his work has been carried on, not only in Japan, but also in Europe, Australia, and the U.S. His sensitivity towards all the ways of working with Ki, has made this style of Shiatsu very popular worldwide. He passed away in 1981. There are many modern offshoots of these three main forms. Each form combines components of these traditional styles in one way or another. What the methods all have in common is manipulation of Ki, and all the methods involve "leaning" in one way or another to apply Shiatsu to the body. After World War II, General MacArthur, as a part of the general repression of traditional Japanese culture, banned the practise of acupuncture, moxibustion, Anma, and Shiatsu. There were enormous protests from many highly skilled practitioners of all modalities, and it is said that Helen Keller even interceded with the American government when she was told of the large numbers of blind practitioners of traditional therapies. Hence the traditional East Asian medical therapies were restored to their former status. In 1947, laws were passed regulating separate licenses for acupuncture, moxibustion and anma. In 1955, Shiatsu was legally approved as part of Anma massage. In 1957, the Japan Shiatsu School was officially licensed by the Minister of Health and Welfare, and in 1964, Shiatsu was finally recognized as a therapy in its own right, as distinct from Swedish Massage and anma. To this day these three different therapies are regulated under one law in Japan. Today Shiatsu is fully incorporated into the Japanese Health Care System. 1970 saw the licensing laws expanded to cover Shiatsu as a registered therapy. 1977 Shizuto Masunaga publishes his text Zen Shiatsu : How to Harmonise Yin and Yang for Better Health. Crawling. In Japan there is still less use of tables, chairs, couches, etc than in the West. In Japan much time is spent down at floor level. This keeps the legs, hips, and lower back more flexible and free for a longer period of life. In the West, we sit in chairs, or slouch in sofas, and rely less on the mobility and flexibility of our lower body. Traditionally, Shiatsu is performed on the floor, so practitioners need to be able to provide treatment without experiencing pain or stiffness while doing so. Practitioners also need to be able to move fluently around the client. In her book, Shiatsu Theory and Practice, Carola Beresford-Cooke describes crawling as “the transmission of body weight through straight but relaxed arms and relaxed hands, aided by support from the legs, hips, and Hara.”



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When you crawl on the floor, you must relax by allowing the floor to support you. In this way we lose tension from our body and can apply correct pressure. Beresford-Cooke says “Controlled use of body weight occurs naturally in crawling, as we shift our body weight gradually on to each limb in turn, while allowing the other three limbs to support us.” When it comes to the client the same principles apply, except you must mould your hands to the body area you are working on.



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Session 2: Review session 1 Schools of Shiatsu. Definitions of Ki, Meridians, Tsubos and Cun. Points of caution and contraindications. Practical SCHOOLS OF SHIATSU. Namikoshi (or Nippon Shiatsu). This is the form most often found in Japan. Uses a whole body routine, incorporating stretches. Emphasis is more on points than meridians. They use thumbs, fingers, and hands. The only officially licensed school. Can be vigorous. More aligned to Western anatomy and physiology. Zen Shiatsu. Emphasis is more on the meridian system. Can be vigorous or gentle. Uses classical philosophies such as Yin Yang theory, the Five Elements, and emotions. Intuition and connecting with client's Ki is important. Uses hara, pulse, meridian, and back diagnosis. Incorporates stretching the meridians in treatment and as home therapy – Makko Ho. Healing Shiatsu. Uses meditation, emphasis tends to be gentle (similar to Zen Shiatsu). Shiatsu-Do. More stretches and movement than in Zen. Vigorous and dynamic system. Movement Shiatsu. Works with the meridian system incorporating light pressure on points, gentle manipulations and guided movement to bring awareness to energy patterns in the body and to resolve inner conflicts. Tao Shiatsu. Uses very strong techniques causing deep sedation to remove Jya Ki while getting Ki and Xue moving. Ohashiatsu. Ohashi was a student of Masunaga Sensei. Now lives in Canada practicing his own system derived from his training with his Sensei. Watsu. A form of body massage performed while lying in warm water (around 35°C). Watsu was created by therapist Harold Dull in the early 1980s, then director of the Harbin School of Shiatsu and Massage in northern California. The technique slowly evolved as he began to incorporate aspects of Zen Shiatsu into his therapy. The receiver of Watsu treatment is continuously supported by the therapist while he or she rocks and gently stretches the body. Because it is performed in the water, the body is free to be manipulated and stretched in ways impossible while on the land. What is Ki? The concept of Ki is difficult to define in Western terms. Although there is no equivalent word in English it is often translated as breath, life force, vitality, or energy. Ki animates the Universe. The Ki of the body comes from several sources. It comes from our parents at the time of conception. This is Prenatal Ki.

http://en.wikipedia.org/wiki/Massage

http://en.wikipedia.org/w/index.php?title=Harold_Dull&action=edit&redlink=1

http://en.wikipedia.org/wiki/Harbin_Hot_Springs

http://en.wikipedia.org/wiki/Harbin_Hot_Springs

http://en.wikipedia.org/wiki/California

http://en.wikipedia.org/wiki/Zen_Shiatsu

http://en.wikipedia.org/wiki/Manipulative_therapy



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It is accumulated, enhanced, and balanced by the Ki of air through proper breathing, a good diet, physical exercise, a positive mental attitude, and of course, through Shiatsu. In Western terms Ki can be seen as the bioelectricity of the body, which can be measured using scientific processes and instruments. Western doctors have not as yet been able to explain or prove why Shiatsu is so effective in enhancing balance and harmony in a person’s psychological / physical body. As a system of healing through touch, Shiatsu works on the flow of Ki that circulates through the body in specific meridians. By promoting the steady and unimpeded flow of Ki and re-balancing the flow where it is either excessive or deficient, good health is maintained and many health problems can be avoided or alleviated. What is a Meridian? The meridians are the pathways through which Ki flows. They form a network that connects the Ki associated with all the major functions of the body. Each of the twelve internal organs has their own meridian. Each of these meridians has an external pathway that flows on / in the superficial skin layers, and an internal pathway that connects it to its organ. The twelve main meridians are bilateral, i.e. there is an identical meridian on the left and right sides of the body. Two further meridians apart from those of the organs bisect the body. The first runs up the midline on the front of the body and is known as the Conception Vessel, the second runs up the midline on the back of the body and is known as the Governing Vessel. Blood vessels and nerves are easy to define because they can be seen to exist, upon dissection of the body they can be found in precise locations and physically removed. We cannot in the same way locate the Meridians. They do not have a physical structure, although they are said to closely follow the blood vessels. The Meridians do not exist in a dead body at all. Unlike the electrical wiring of a house, which exists whether or not the electricity is flowing through it, the Meridians do not exist independently of Ki. The Fourteen Main Meridians.

Lung Large Intestine Spleen Stomach Heart Small Intestine Kidney Bladder Pericardium Triple Heater Liver Gallbladder Conception Vessel Governing Vessel

What is a Tsubo? There are two types of Tsubo - fixed and manifested. Fixed Tsubos are the pressure points that are always present along the Meridians. They have specific energetic reactions on the body / mind / spirit, and these are the same every time a fixed Tsubo is pressed. Manifested Tsubos are points that develop along the Meridians between the fixed Tsubos. They manifest due to an imbalance in the health of the body / mind / spirit of the person.



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Shiatsu utilises both types of Tsubo at the same time, applying pressure along a Meridian rebalances the Ki through manifested Tsubos, while fixed Tsubos can be used to treat specific problems. What is a Cun? A cun, or tsun, is a Chinese unit of measurement that is commonly referred to as a body inch. They are individual for each person and can be used in the location of the meridians and fixed tsubos for the application of Shiatsu, Acupuncture and Moxibustion.

Cun Measurements on the Hand.



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Cun Measurements of the Body.



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Session 3: Review session 2 T.E.A.M. Philosophies. Key principles for applying Shiatsu pressure. Practical

TRADITIONAL EAST ASIAN MEDICINE – Philosophy.

Yin Yang Theory. Traditional East Asian Medicine is based on the philosophy of Yin and Yang. The ancient Chinese used Yin Yang theory to explain the changes occurring in nature. According to this theory, all things and phenomena in the universe contain two opposite aspects – Yin and Yang – which are at the same time, both interdependent and in conflict. They may be seen as complementary and yet also in opposition to one another, they are opposite polarities. The ancient Chinese observed this principle of opposites in the natural world around them : night and day, light and dark, Summer and Winter, growth and decay, man and woman, heaven and earth, sun and moon, hot and cold, etc. Everything in creation is a result of the interplay between these two polarities.

The Five Principles of Yin and Yang. 1. All things can be divided into Yin and Yang - Yin and Yang are opposites but one cannot exist without the other. Each is mutually dependent upon the other and each exists within the other. When one reaches its peak it transforms into the other. Yin and Yang cannot be separated. Yin and Yang symbolize the cyclical, rhythmic processes in nature, the heavens, and in our bodies. There can be no day without night, no front without back, no heat without cold, and no up without down. Yin represents the passive, solid, cool, dark. Yang represents active, ethereal, hot, light. 2. Yin and Yang are infinitely divisible - each one can be further divided into Yin and Yang. For example, the night is Yin, but the moonlight and the stars are considered more Yang. The day is Yang, but the clouds produce shadows that are considered more Yin. 3. Yin and Yang are interdependent - the existence of one is supported, nurtured, or defined by the other. One provides the conditions for existence of the other. Upward motion can only be defined in relation to downward motion; rest must follow activity in order to avoid exhaustion. 4. Yin and Yang oppose each other - one controls or subdues the other as with fire and water. One regulates the other and keeps it within specific limits. When taken to extremes one may damage or destroy the other (fire evaporates water, water extinguishes fire). 5. Yin and Yang transform into one another – in certain circumstances Yin changes into Yang and vice versa. Water in the ocean evaporates to become steam and forms clouds, under the action of heat and wind. During a cold, fever ( Yang ) and chills ( Yin ) can alternate into one



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another. Day becomes night and night becomes day. All things are said to contain aspects of Yin and Yang and within in Yin and Yang we can find further aspects of Yin and Yang. This gives us a "theory of relativity" for Yin and Yang. What this means is although something may be considered Yin, this same thing may be considered Yang in relation to another thing. For example, water can be considered Yin in relation to steam, but Yang in relation to ice.

EXAMPLES OF YIN EXAMPLES OF YANG

CLASSIFICATIONS OF THE BODY.

YIN YANG

CLASSIFICATIONS OF THE MERIDIANS/ORGANS.

YIN YANG



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HEAVEN EARTH MAN. From previous discussion we have come to understand the principles of Yin, Yang, and Ki. This leads us into the next philosophical concept of heaven earth man. The Chinese view of the Tao as the universe becoming the two polarities of Yin and Yang gives rise to the concept of the Ki of Heaven ( Yang - light, bright, insubstantial ) and the Ki of Earth ( Yin - heavy, dark, dense ). In between Heaven and Earth there is man ( this includes all of nature ). The Yang Ki of Heaven spirals down towards Earth, while the Yin Ki of the Earth spirals up to meet the Heaven Ki. In the middle forms man ( and all of Nature ). In this philosophy it is believed that man moves in unison with the nature of Earth and the movements of the Heavens. "Knowing the normal and abnormal movements of Heaven and Earth, one can readily know and anticipate the same movements within mankind" - Neijing Suwen. The Ki of our bodies is flowing in concert with Heaven and Earth. If we choose not to live according to the natural laws of the universe then illness can prevail from many sources. If man stands between Heaven and Earth with arms raised the flow of meridians shows as Yang flowing down and Yin flowing up, again verifying that the Yang Ki of Heaven and the Yin Ki of Earth do indeed transform to make man. This process not only gives life to man but also creates the five elements that the Chinese believe make up everything on Earth. The Yang meridians flow down from the fingers along the arms to the head and face, and from the head and face down the torso and legs to finish on the toes. The Yin meridians flow from the toes, up the legs to the torso, and from the torso out along the arms to finish on the fingers.

FIVE ELEMENT THEORY. The Ki of Heaven and Earth not only transform to produce man but also the five earthly energies of wood, fire, earth, metal, and water. The philosophy of the five elements forms the foundation of Traditional East Asian Medicine. The ancient Chinese observed the seasonal changes and the elements at work in nature. Wood was all around in the form of trees, they used wood for their dwellings. Fire was the heat from the sun, they used fire to cook with and to keep warm. Earth was ploughed to plant crops and build dams and canals. Metal was discovered and used to make tools. Water fell as rain, ran as rivers, and pooled as marshes. It was used to quench their thirst and water the crops. These skilled observations again allowed them to see the rhythmic cycles of their natural world. As seasons changed from one to the next, so too did the five elements affect one another, and Chinese physicians came to understand that not only could five element theory be applied to the natural world but also in their medicine. The internal organs were paired as Yin Yang pairs, and then each pair was assigned to an element. There are two main cycles observed in relation to five element theory. These are the “generating” cycle and the “controlling” cycle which can be represented diagrammatically:



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The Five Elements and the Meridians.

ELEMENT YIN MERIDIAN YANG MERIDIAN

WOOD FIRE FIRE EARTH METAL WATER



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Key Principles for delivering Shiatsu pressure to the body. There are three main points to remember when performing your treatment.

1. Perpendicular pressure - always deliver your pressure at 900 to the surface of the body. This also allows for much deeper penetration. When applying pressure, to increase the penetration, imagine that your pressure is going through, like a knife through butter, to the client's other side. When you penetrate in this way, your work will be doubly deep and effective, without causing discomfort. 2. Constant, stable, stationery pressure - through application of your body weight. Pressure can be applied for 3 to 30 seconds on average. This will affect the parasympathetic nervous system leading to a calming of the internal organs and relaxation of the whole body. The pressure is inwards only, not side to side or round and round.

3. Supporting pressure - one hand applies the force, while the other hand supports the body and feels the client's Ki responding. This pressure will also allow for deeper, less painful penetration. Masunaga called this " two handed connectedness. The active hand usually moves away from the supporting hand, and the supporting hand is often the closest to the body's center. Masunaga felt that the supporting hand was more important as it provides a reassuring touch for the client, and support where it is needed. It also provides stillness to counterbalance the movement of the other hand. The stationery hand is not always the same hand. In some techniques the hands can swiftly change roles.



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Session 4: Review session 3 Aims of Shiatsu Benefits of learning Shiatsu Essentials of competent Shiatsu Basic tools of Shiatsu Practical Aims of Shiatsu. A simple definition of the aim of Shiatsu is to "create a strong and unimpeded flow of Ki" within the client. The more unimpeded Ki flow we have within us the greater our physical vitality and stamina, the stronger our immune system, we have a more positive mental outlook, the greater our mental clarity, and the wider and deeper our consciousness. This definition may seem impossible to attain in the Western world, as health is viewed as good or poor. In Eastern medicine it is believed that health is relative; that is, we can always improve our health. There are no limits to how good your health can be, it is open - ended and allows for us to continually increase our physical, mental, and spiritual health.

With these views on health, it is easier to see what we are trying to achieve with Shiatsu. We want to:

1. Rebalance the Ki in different Meridians, organs, and areas of the body reducing the KI where there is too much, and increasing the Ki where there is too little.

2. Where Ki has become stuck or blocked, get Ki moving. 3. Increase the total Ki within a person. It is only possible to do this in a limited way by giving Shiatsu. The main ways of increasing our Ki are through our daily life, such as choice of diet, full breathing, sufficient physical exercise, and a positive mental attitude. However, during a treatment a person becomes deeply relaxed, and in this state will stop using up Ki and receives more Ki from outside. With regular Shiatsu a person can learn to maintain a more relaxed state all of the time. This will lead to a decrease in Ki use through unnecessary tension, and they can continually receive more Ki from the environment. The Essentials of Competent Shiatsu,

The essential ingredients of Shiatsu are as follows: Motivation - to give Shiatsu there must be a genuine desire to help people feel better. If this desire is absent then there can be no sincere motivation foe being involved with this humanitarian healing art. You will find that giving Shiatsu makes you feel better, more grounded, and more open both physically and energetically, because the more you give of yourself in the service of humankind, the more universal Ki will come flooding back in. This is because nature will always attempt to fill empty spaces. The motivation for giving Shiatsu should be to help others, thereby helping yourself.



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Steadiness of Breath -the breath is intimately connected to the thought processes, in so far as deep, relaxed breathing calms the mind as much as the body, and vice versa. Scattered, unfocused, rapid thoughts are usually reflected in shallow, irregular breathing, whereas focused attention of the mind only manifests when the breath has slowed to a point where there is a natural period of " no breathing between exhalation and inhalation. For the giver of Shiatsu, being calm and centered means being able to feel the barely perceptible changes in muscle tone, circulation, and energy levels, as well as having the sensitivity to tune into the recipients frame of mind. It is knowing when the client's tensions relax both physically and mentally. One is truly centered if all this can be achieved irrespective of ongoing personal conflicts and all other distractions. Strong and Open Hara - increased centering can be achieved in many ways. Most spiritual disciplines (meditation) will be of great value, but more specifically if there is some emphasis on drawing the mind to the belly, which is the actual physical center of the body known as the Hara. Focusing energy in the Hara harmonizes the body, mind, emotions, and spirit, which enables us to harmonize with our surroundings and to react positively to the needs of the client. Although it may sound obscure, or difficult to do, focusing the mind on the Hara stems from the ancient philosophy of the Chinese physicians, " the Yi leads the Qi, and Qi follows the Yi". This means where our mind goes, our Ki will follow. So just making our thoughts concentrated on the Hara will automatically lead to more Ki collecting in the Hara, allowing to become strong and open. Relaxation and Comfort - if you are tense and unable to relax as a giver of Shiatsu, work on developing your Hara to steady your mind and breath. When you are in actual physical contact with your client, they will consciously or subconsciously pick up on the degree of tension or relaxation in you. This is because it is transmitted to them through your touch. Tension and relaxation are infectious. It feels terrible to have a tense and awkward person working on you- You can only be truly relaxed if you are comfortable, so abandon all dramatic and contorted positions even if they do look impressive. Empty Mind - once steadiness of breath and calmness of mind have been achieved, and you are firmly established in your Hara, then you can apply Shiatsu with what is known as Empty Mind. This refers to clearing your mind of all thoughts, yet keeping an awareness of your Shiatsu and the client's responses to it. Support rather than Force - the whole purpose of Shiatsu is to encourage a free flow of Ki throughout the body and mind. Where there is tension, there is constriction and consequent restriction of blood and Ki circulation. Where there is relaxation there is free flow of blood and Ki. If we push and poke the client, whether physically or verbally, we meet with resistance as they close up, fight back, or withdraw. If we support them they will feel secure, have trust, and become receptive to our touch. If we apply too much pressure too quickly, the client will recoil and tense their muscles, once again constricting Ki and blood flow.



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Perpendicular Pressure - since Shiatsu is concerned with harmonizing Ki, it is important that the pressure, whether applied with palms, thumbs, elbows, etc, be applied at right angles to the surface of the body. This is because the surface distortion caused by the non-perpendicular pressure tends to compress and stretch the tissues unevenly around the Tsubos. In the ancient Taoist characters, Tsubo looks similar to a jar with a narrow neck. When the point is penetrated perpendicularly, the way is clear and open into the larger space of the client's whole body Ki. If pressure is angled, you encounter the sides of the neck of the jar, and connection with the Ki will not occur.

Tsubo.

Perpendicular pressure applied to the Tsubo.

Angled pressure that does not allow for connection to the client's Ki. Technical Ability – to give Shiatsu you must have a repertoire of techniques to draw upon for several reasons: 1. To avoid fatigue through repetition of movement. 2. To be able to apply the appropriate pressure. 3. To cover larger or smaller areas of the body, and 4. To be able to choose the correct technique for each part of the body and its condition. As a beginner it is easier to stick to a regular routine. With more experience you will gain confidence to select appropriate techniques to suit the client's energetic imbalances and eventually be able to create or adapt techniques to fit any circumstances. All that is required is constant, diligent practice. Actually your skill as a practitioner is not often a reflection of how many techniques you know, but of your proficiency in delivering them well. It is best to learn a few fundamental techniques for the various positions. Experience will automatically present more advanced variations. Quality rather than quantity is the key. Fluency -is the ability to give a full body Shiatsu, or specific treatment, without having to think about techniques. When a language is spoken fluently, you do not have to search hard for words to express what you wish to say. Likewise, when a Shiatsu practitioner wants to produce a particular effect, the techniques should readily manifest themselves. Fluency is only possible through repeated practice. For the beginner it is best to practice set technique sequences so that the need to decide what to do next is eliminated. This will leave time for the new practitioner to develop a sense of touch, which is what your new goal is. Another important aspect of fluency is the ability to move from one part of the body to another with minimal effort and disturbance, especially where it involves moving from one side of the client to the other. This is known as transitioning. A good transition is when the practitioner has moved without the client noticing. Many Shiatsu sessions can have their relaxing benefits compromised because the practitioner has fumbled changing positions without having given due consideration to this aspect of



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their practice. Empathy -is the ability and inclination to appreciate how another person is feeling. The strongest form of empathy is in the ability to actually " feel " how another person is feeling. An integral part of any growth in consciousness involves a greater sense of compassion for all living beings. Empathy to realize when and to what extent another being is suffering is the basic requirements for practicing any method of healing. Shiatsu helps to foster empathy through touch. Discipline the motivation to help alleviate suffering requires discipline in order to gain the necessary skills, for such skills are born of careful study and self-reflection. Discipline expresses itself as constant practice, allowing knowledge to sink deeper and deeper with each Shiatsu treatment we give. Long-term discipline is extremely hard to maintain, but to become a master of any art will always require sacrifice and commitment.

Tools of Zen Shiatsu. THE PALMS - the most basic technique and at the same time one of the most powerful. They relax and mould to the body. As we progress with our practice the palms begin to inform us of the quality of Ki in the receiver's body. We therefore use palming before thumbing or more focused work, both to prepare the meridian and also as a readout to inform us of the areas which need further work. Palming can also be used as a technique on its own, for body parts or meridians which do not need more specific attention but which need to be acknowledged as part of a full body treatment. The palms can also be used with hardly any pressure at all, simply to hold a weak or deficient area and transmit Ki to it. THE THUMBS - one of the most useful and characteristic Shiatsu techniques. Suitable for applying strong and focused pressure. The thumb is robust enough to penetrate deeply into the tissues when required and sensitive enough to receive Ki messages as when to lighten up or to stop. Care should be taken not to poke or jab, and the use of gradual pressure is advisable. When using the thumb the fingers of the same hand are used to stabilize the thumb, thus giving stationery pressure. THE FINGERTIPS - are often considered too weak for strong, deep pressure. They are however, ideally suited for delicate areas where accurate rather than strong pressure is required, such as the face. Fingertip pressure is useful between the ribs, between the vertebrae, and along the Bladder meridians when there is a lot of muscular tension. THE ELBOWS - are powerful tools, capable of applying deeper and more sustained pressure than the thumbs. Avoid using the tip of the elbows, as this can be too sharp. The buttocks is the area where this rule may be broken. Also avoid bony structures with your elbows. Elbow pressure is best applied to areas of dense, compacted muscle. THE KNEES - like the elbows, are capable of applying powerful and sustained pressure but because of their greater surface area, they are not used for deep penetration. Only on the heavy muscles of the backs of the thighs , are the knees used at anything like their full pressure. THE FEET- can be used by a skilled practitioner almost in the same way as the palms, for deep softening and relaxation of the tissues. The most common foot technique is that of standing on the soles of the receiver's feet. Your heel should be positioned in the hollow below the ball of their foot.



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You can place your weight alternatively left and right to stimulate the flow of Ki through the feet and legs.

Session 5:

Review Session 4 Shiatsu methods of Assessment and Treatment Practical Shiatsu methods of assessment and treatment. Assessment. The practitioner of Shiatsu has a myriad of different ways to treat the human body. The practitioner also has a rich tapestry of techniques used in gathering information or assessment of the body. As with treatment techniques, assessment techniques will be covered in great detail later in this course, however it is useful to be familiar with the main assessment methods before going into detail with other complementary forms of therapy. 1. The Si Jian or 4 diagnostic methods of T.E.A.M. These are looking, listening and smelling, asking, and palpation. (Listening and smelling are considered one method when combined) 2. Taking of case histories and interpretation of previous medical records, including evaluation/integration of relevant data from other health care professionals. 3. Postural and structural assessment including flexibility and range of motion. 4. Interpretation of physical appearance and features – Chinese Facial Diagnosis. 5. Examination of a person’s mental, emotional and spiritual state of being.

CONTRAINDICATIONS FOR SHIATSU Contagious illnesses High fever immediately after surgery, extreme physical debility, infectious skin ailments During pregnancy with caution, as some tsubos can cause miscarriage. Immediately after giving birth ( at least two months rest to replenish Ki ). Immediately after an operation ( or get doctor’s consent ). Broken bones Varicose veins Deep cuts and other injuries After a heavy meal Very poor circulation in legs Very tight S.C.M. can indicate a serious problem, eg. hardened arteries/ plaque Until you are very experienced in Zen Shiatsu avoid giving it to people with serious health

problems such as cancer, M.S., severe arthritis, heart problems, pleurisy, peritonitis, appendicitis, pyelitis, pancreatitis, peptic ulcers, duodenal ulcers, liver cirrhosis, leukaemia, twisting of the bowels, intestinal obstruction etc. Zen Shiatsu can be very helpful to these people, however an inaccurate treatment could worsen their condition.



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Points of Caution. (according to Namikoshi). 1. The hands must be clean and the fingernails cut to a suitable length at all times. 2. Before beginning treatment, the therapist must breathe deeply to regulate respiration and

unify himself mentally. Can practice the Makko Ho exercises. 3. The basics of correct therapy must be mastered. 4. Proper basic positions for therapy must be mastered. If the positions are not maintained

carefully, pressure will not be stabilized as it should. 5. Pressure points must be accurately located. From the outset, pressure must be of the

correct intensity. It must never be too great. 6. When the patient suffers from a condition making it impossible to move the body freely -

scapulohumeral arthritis, sprains, pregnancy, hernia of the intervertebral discs, whiplash syndrome, hemiplegia, and so on - the therapist must take special care to adjust himself to the patient’s positions and regulate intensity of pressure application.

7. During therapy, the therapist must concentrate on his work with sincerity and caution. 8. Therapeutic sessions should last from thirty minutes to one hour, depending on the age,

sex, condition and symptoms of the patient. 9. The patient should urinate or defecate if necessary before therapy begins and should relax

physically and mentally. Of course, if it is essential, therapy can be stopped midway. 10. Therapy sessions should begin no sooner than thirty minutes after meals, when the

stomach is neither empty nor too full.

PREGNANCY AND CONTRAINDICATED TSUBOS. During pregnancy the Ki and blood of the mother is working hard to develop the new life. Shiatsu should be kept to a minimum in the first trimester as this is the time of most foetal development. Any pressure should be very light as we do not want to disperse the mother’s Ki and blood. After the first trimester shiatsu is a great therapy for keeping the Ki flowing through the body and avoiding some of the aches and pains as the baby grows larger. There are also some specific points that can be avoided during pregnancy as there function on the body is to reverse the Ki, others can bring on contractions, while others are avoided because of their position on the body. Bl. 23 : This point has a holding function over the uterus during pregnancy. Over stimulation may invert the Ki and cause miscarriage. Bl. 60 : as above. Sp. 6 : Brings Ki down and can start contractions. L.I. 4 : as above G.B. 21 : as above C.V. 3, 4, 5, 6, and 7 : use caution due to location C.V. 5 : Disperses the Triple Heater and upsets thermal regulation of the body. Sudden chilling may cause miscarriage. C.V. 7 : May precipitate miscarriage.



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Physical responses to Shiatsu massage. As with any form of massage some of the effects can be perceived by the client as negative and should therefore be warned in advance that they may experience to varying degrees some responses to treatment such as: 1. Massage headache. 2. Exacerbation of signs and symptoms. 3. Sleepiness or a feeling of being light headed. 4. Emotional release. 5. Muscle soreness / discomfort 6. Bruising



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Session 6 Review session 5 Physiological effects of Shiatsu. Exercise - Eastern vs. Western Practical PHYSIOLOGICAL EFFECTS OF SHIATSU. The main technique used in Shiatsu is compression. It is these compression techniques that allow for application over clothing, and hence, without lubricant. Compression techniques move down through the body’s tissues with varying depths of pressure. Much of the effects of compression results from pressing tissue against the underlying bone, causing it to be spread and squeezed from two sides. The rhythmic compression of Shiatsu will mechanically soften tissues. Compression used in the belly of muscles will spread the spindle cells ( sensory receptors that detect stretch ), causing the muscle to think it is stretching. To protect the muscle from overstretching, the spindle cells will signal the muscle to contract. The lifting and pressure combination stimulates the nerves and muscle tissue. These have the effect of toning the muscles as well as stimulating the nervous system. The rhythmic application of these compression techniques greatly affects the nervous system leading to a variety of responses. These include : a ) secretion of endorphins and other neural responses b ) release of histamines ( dilates blood vessels ) and other cellular secretions c ) circulation is improved, leading to better delivery of nutrients, oxygen, and arterial blood components d ) better circulation has a secondary effect of improved filtration and elimination of carbon dioxide, metabolites, and toxins e ) regulates the endocrine system and its release of hormones f ) softening, relaxation, and increased flexibility of skin, muscle and connective tissues g ) encourages the body through the phases involved in rehabilitation, restoration, and normalisation of anatomical and physiological function and ability h ) psychological benefits occur in response to therapy with secondary effects that influence sensation and pain perception The physiological effects of Shiatsu on the body from an Eastern medical perspective include a ) emphasises correction and maintenance of bone, joint, tendon, and muscle structure, and the meridians, whose malfunctioning distorts the body's energy and autonomic nervous system causing disease. b ) creates a strong and unimpeded flow of Ki, by rebalancing the Ki in the meridians, moving stagnant Ki, and increasing the total Ki of the person. c ) moves stagnant blood in the vessels and organs. d ) tonifies kyo meridians and areas of the body. e ) disperses jitsu meridians and areas of the body. f ) calms and regulates the emotions of the person.



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EXERCISE – EASTERN vs WESTERN.

Physical movement is considered one of the most important aspects for maintaining good health over a long period of time. The Eastern view of exercise differs greatly from that of the views in the West. Western thinking is that exercise is for sport, fitness, or a hobby. In the West physical exercise is seen as a means of increasing physical vigour, and hopefully aerobic fitness, along with the health of our heart and lungs. In ancient Asia, the focus was to practice exercises of a therapeutic, spiritual nature, as well as having a physical purpose. Emphasis was placed on the release of blocked energies and on the conscious, inner direction of energy to various parts of the body for specific actions. The skill with which these exercises were performed was often dependent upon the intelligence and skill of the practitioner / teacher. “ The physician cures himself and regulates his breath so that he might instruct others”. This is not to say that the exercise of the West is worthless or pointless. It is a definite benefit to your health. And even though you may perform it to promote good health and to lengthen your life, it rarely incorporates the essentials for good health, stability of emotions, a calm mind, clarity of thought, and longevity in the one package as many of the Eastern arts do. In the Eastern countries exercise is a system that is used daily and for life, to keep the body strong, supple, and in good working order physically and mentally, as well as prolonging life. “Effective exercise” should consist of five specific areas - loosening, toning, stretching, breathing, and mental exercise. Let’s look at the first three. 1. Loosening - this may be the most important part of any exercise regime as it relieves tension and stiffness from the muscles, joints, meridians, and skin. It also warms these structures in preparation for the more physical aspects of exercise, therefore avoiding possible injuries. Loosening allows for the Qi and blood to begin to flow smoothly throughout the body. Tai Chi and Qigong are two Eastern arts that constantly call for a lack of tension in the body. The Asian massage therapies, self massage included, also help to loosen the body’s structures. 2. Toning - keeps the muscles and Qi in the right shape and in the right areas of the body. Any of the traditional martial arts and qigong forms will keep muscles toned, without building excess muscles; ligaments, tendons, and bones are strengthened, circulation of Qi and blood increases, and the internal supply of Qi is enhanced. 3. Stretching - is vital for optimum health and fitness levels. Without some form of stretching before and after exercise, especially if you are training any of the harder more physical styles of exercise, you will never advance and recuperate as well as you could. Stretching in some form or another is recommended daily if you want your joints, muscles, Qi, and blood to move smoothly. There are many forms of stretching in Asia : the Japanese system of Jikyo Jitsu uses 31 stretches that move three joints each, moving the 93 joints of the body. There is another Japanese system called the Makko - Ho, which uses 6 stretches that stretch and improve the Qi flow of the 12 main meridians of the body.



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There are also many styles of Yoga, Tai Chi and Qigong that will provide adequate daily stretching routines. From these three aspects already we can see that there are vast differences between the exercise of East and West. When you ask people if they exercise, they usually reply with tennis, golf, swimming, squash, etc. These cannot be truly called exercise for your body as a whole and complete routine. These are sports, not exercise in the real sense. We do not mean to say that you should give up your sport! They will exercise you aerobically, and they do definitely involve aspects of toning, but most importantly they are your fun time. And these days we all need some fun time! But at the same time vigorous sports place strain on muscles and joints. Our idea is not for you to give up the sport you enjoy, but to add some of the loosening, toning, and stretching to really exercise your body. Hopefully then you can continue to play the sport you love for much longer. Which brings us to the other difference with these sports, as you get older you tend to find them more difficult to do, whether through injury or lack of energy and physical function. This is where many of the varied systems from East Asia come into their own. The more you do them the better you get!! Now let’s look at the next two aspects that are vital for effective exercise. 4. Breathing - breathing and its conscious regulation constitutes a major part of Eastern exercise, and according to traditional East Asian medical theory, the natural breathing rate of a person is still one of the parameters of their state of health. The differences between East and West are as apparent here as in the other facets of exercise. The West generally concentrates on the respiratory function, the increase of tidal volume, and sometimes the ability to retain the breath for short periods of violent exercise. Breathing in fact is often regarded as a limiting factor and some exercises concentrate on how to remove the inconvenience of having to breathe during times of exertion. Eastern thinking regards breathing as the first, essential stage of a perpetual recharging of the body’s energy and exercises focus on how to do this most efficiently. The ancient Chinese also believed that we were born with a specific number of breaths and heart beats. The quicker you used them the sooner you would reach a stage of degeneration, old age, and death. Therefore, we may wonder, what is the sense behind Western exercise where you huff and puff as you struggle to get your heart rate through the roof to get fit. This theory may explain why super fit tri-atheletes and iron men drop dead from heart attacks and strokes for no apparent reason. The Chinese thought is to regulate your breath, heart rate, and mind to achieve fitness. But their view of achieving fitness is not one of a red face, gasping for breath, with a thumping heart rate, and a scattered, racing mind. They prefer slow breathing and heart rate, calm mind, and where appropriate, sweating. Believe it or not you will achieve greater health, a different but more valuable type of fitness, and most importantly, a longer life if you follow the systems of the East.



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For example, every day we direct Qi and blood to various parts of the body to take care of stress, but this direction is usually done unconsciously or subconsciously. Traditional Eastern philosophies see the body becoming distorted and unbalanced due to everyday life, work, and play, and its pressures and stress to the body and mind. Qigong, tai chi, kung fu, yoga, etc are designed to stress and relax all parts of the body in sequence. This produces a pump-like action which directs Qi and blood in a rhythmic flow, energising and revitalising constricted areas, muscles, and organs. Slow, gentle, deep breathing in conjunction with the movements helps to direct smooth Qi and blood flow. Once this is achieved it will prevent degeneration of your health and slow the aging processes. 5. Mental exercise / Meditation - not only do the physical aspects of Eastern exercise promote health and longevity, but so will meditation. Meditation can be performed passively ( standing, sitting, or lying ) or actively ( tai chi, qigong ). We need this quiet form of exercise to balance the active forms. Without this stillness of mind we may build our Qi to a level where it adversely affects our mind, thinking processes, emotions, our rest, and sleep. It is during the stillness of mind exercises that our Qi flows harmoniously, balancing the Yin and Yang of the body, calming the mind and emotions, and cleansing the meridians. Meditation will concentrate the Qi through the meridians and into the energy centre of the body, known as the dan tien ( one hand space below the navel ). This is important to take stress and excess Qi away from the head, face, and upper body that accumulates during the more physical exercises, and from modern day life, work, and stress. The real beauty of East Asian systems of exercise seems to be their completeness at ‘exercising’ the body and mind, and their disregard for the age of the practitioner. These exercise systems not only benefit the physical body immensely but the mind as well. The mind drives speed, power, concentration, determination, and the hardest of them all, mental quietness. The spirit of a person is nurtured and strengthened with the practice of kung fu, tai chi, yoga, and qigong. There could be a more complete exercise program for maintaining muscle tone, muscle, joint, and tendon flexibility, smooth and increased flow of Qi and blood, correct abdominal breathing, a clear and focused mind, vitalising the spirit and love of life, and eradicating years of built up tension from the body and mind, than the many hundreds of traditional Eastern exercise systems. In clinical practise we often observe patients standing or moving in a restricted fashion which produces strain on the skeleton and the muscles. To correct these faults it is necessary to not only treat them with acupuncture or massage, but to advise home therapy in the form of tai chi, yoga, self Shiatsu, or other forms of physical Eastern exercise. In general, massage follows the same principles as exercise by stressing the body to encourage restoration of normal flow of Qi and Blood. Exercise and the seasons - Spring: this season brings forth new growth and is much involved with expansion. This would make stretching, yoga, tai chi, and flexibility regimes more appropriate at this time of year. Summer: Yang energy moves to its full, active potential, so now is the time for vigorous activity to open the pores. Cardiovascular, aerobic exercises are suitable, including the many styles of martial arts.



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Autumn: is a time for conserving energy and because the Lungs are in charge this is the season for training qigong. Some action is needed but only subtle to prevent the pores from opening and letting the qi scatter. Winter: meditation and gentle qigong are the order of the season. Energy is stored in wait for the return of Spring.



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Session 7: Review session 6 Qi/Ki Types of Qi Functions of Qi Constitutions Practical QI / KI. As discussed earlier the concept of Qi is difficult to define in Western terms. Although there is no equivalent word in English it is often translated as breath, life force, vitality, or energy. Qi is the energy that makes up the Great Tao, Yin, Yang, and forms and keeps everything on the planet whole. The Qi of the body comes at conception as part of our acquired essence from our parents. It is accumulated, enhanced, and balanced by the Qi of air and food. In Western terms Qi can be seen as the bioelectricity of the body , which can easily be measured using scientific processes and instruments. TYPES OF QI. Original Qi - also called Pre-natal Qi or Before Heaven Qi is inherited from our parents at conception. It is also known as Yuan Qi. Depending on the health of our parents at the time of conception dictates the amount and strength of our Yuan Qi and how much we will have to pass onto our children will also depend on how we live our lives. Post-natal Qi / After Heaven Qi - this is the Qi that we take in after our birth. We receive this mainly through our food and drink, Gu Qi, and from the air we breathe, Da Qi. These two mix to create Zong Qi or Gathering Qi / Qi of the Chest. The Zong Qi is catalysed by Yuan Qi to form Zheng Qi / Upright Qi. This is the Qi that circulates throughout the organs and meridians. We can also supplement our Qi with a positive mental attitude, good exercise, and receiving body work like Shiatsu. Zheng Qi then forms Wei Qi and Ying Qi. Wei Qi / Defensive Qi circulates on the outside of the body and protects it from external influences. The Ying Qi / Nutritive Qi is essential in the process of nourishing all the tissues of the body. When Zheng Qi flows throughout the body carrying out its different functions it takes on the characteristics needed for its specific task. For example it can become Liver Qi, or Lung Qi, or Meridian Qi / Jing Luo Qi. The Organ Qi / Zang Fu Qi can also take on characteristics of Yin Or Yang depending on the functions it needs to carry out. e.g. Liver Yin Qi or Liver Yang Qi.



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FUNCTIONS OF QI. Qi has five main functions in the body. These are : 1. Qi is the source of activity and movement. Hence the saying “ Qi moves the Blood. Blood is the mother of Qi “ All movement in the body, voluntary and involuntary, is a manifestation of Qi flow. Qi constantly ascends, descends, enters and leaves the body, and good health is dependent on this continuous dynamic activity. 2. Qi warms the body, regulates temperature. 3. Qi protects the body. The Wei Qi prevents invasion from external pathogenic factors. 4. Qi is the source for transformation in the body. It is crucial for the transformation of food and air into other vital substances, like Qi itself, Blood, and Body Fluids ( Jin Ye ). 5. Qi governs retention and containment. Qi is responsible for holding the organs and tissues of the body in the right place, thus allowing for optimum functioning. Meridian Diagnosis. In shiatsu, meridian diagnosis is the best way to understand the condition of a patient’s disease. Unlike chiropractic and osteopathy , which concentrate on distortions of the bone structure, we deal with total functional distortions in terms of the meridian lines. Meridian diagnosis requires that you feel kyo and jitsu on two meridian lines. Then you give tonification to one meridian and sedation to the other. We usually do not generalise about kyo and jitsu in relation to the zo – fu (zang fu ) organs from the theory of the five elements. For instance, we do not think of the bladder meridian only as jitsu and kidney meridian as kyo. Instead we have found that if one meridian in one element is kyo, its corresponding meridian in the same element will also have the same condition in comparison with the other four elements and their meridians. For example, if we find the lung meridian kyo, most likely the large intestine will also be kyo in comparison to the other meridians. This is the opposite to how acupuncturists think. Classic Chinese medical books state that every kyo has jitsu in it and vice versa. If you compare two meridian lines within one element ( for example, lung and large intestine meridians ) one meridian will be more kyo or jitsu than the other. If you can diagnose and feel the kyo within kyo ( meaning kyo as compared with the other meridians of the four elements ) and jitsu within jitsu ( the condition jitsu as compared with the other meridians of the four elements ) then you can treat the most kyo and the most jitsu areas. Of course, you do not have to limit this method to only two meridians in order to find kyo and jitsu. The condition of kyo and jitsu appears more or less on all the meridian lines because disease affects the total body. The best method is to choose the most kyo and most jitsu meridian lines and concentrate on tonifying and sedating them. Lesser degrees of distortion can be eliminated by recovery of the areas of the biggest distortion. If good results are not achieved through tonification, an inaccurate diagnosis is at fault and should be checked.



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Because our body and its organs change from day to day, the diagnosis made cannot indicate the seriousness of the disease nor pinpoint what category of disease or distortion has caused the condition being observed. This constantly changing distortion is influenced greatly by the healing power within the body. Therefore, simply tonify or sedate the affected meridians according to the diagnosis made at the time of treatment. Sometimes you may find a phenomenon constitutionally very deep and at other times very acute. Small distortions may disappear during the treatment and can be confirmed through hara diagnosis. Toudou, the master of oriental medicine, once said that the hara always comes first. If you apply this theory to shiatsu you can diagnose the total body condition and treat it effectively through tonification and sedation techniques. When you are diagnosing you are actually giving a life diagnosis. That means that you are not looking for a specific disease but improving the patient’s life by working from the roots of his existence and enlightening the patient to a better way of life. Meridian Continuity. This involves following the entire length of a channel to achieve the best outcomes for the client. If you are tonifying a kyo meridian you should follow the flow of Ki in the meridian. If you are sedating a jitsu meridian you should go against the flow of Ki in the meridian.



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Session 8: Review session 7 Other Modalities The Meridian System Practical Treatment. As a form of therapy Shiatsu has quite a diverse range of techniques or methods of treatment that can come under the broader umbrella of a Shiatsu treatment. Many of these techniques will be covered in detail throughout this course. The most common methods of treating within a Shiatsu framework consist of: 1. Individual Shiatsu techniques and sequences. (Including use of elbows, knees, thumbs etc) 2. Tsubo and Acu-point techniques. (Acupressure) 3. Moxibustion, cupping and scraping. 4. Stretching and Mobilisation techniques – Sotai, massage, Seitai. 5. Lifestyle and dietary advice. 6. Instruction of relaxation and or meditation methods. 7. Instruction of Qi Gong, Tai Chi, Yoga and other Traditional East Asian modalities. (Many of which are used to assist the posture and structural imbalances in the body) 8. Administering of Herbs. The Shiatsu therapist, while a practitioner of one of the youngest modalities in field of Traditional East Asian medicine, has the benefits of centuries of clinical experience and hands on training. This has lead to the development of dozens of techniques that can be utilised by the modern day Shiatsu practitioner.

The Meridian System.

There are 14 main meridians in total. These are the 12 Yin Yang pairs plus the Conception Vessel ( the Sea of Yin ) and the Governing Vessel ( the Sea of Yang ). The 12 Yin Yang pairs belong to certain elements in the Five Element Theory. Also each of them corresponds to a 2 hour time period on the 24 hour clock.

Documents

Shiatsu Learner Guide - s3-ap-southeast-2.amazonaws.com · Shiatsu differs from many styles of massage in its application in four main ways. 1. The client may remain clothed or covered